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The word catholic is derived from the Greek word καθολικός (katholikos), which means "universal". Katholikos is associated with the adverb καθόλου (katholou), a contraction of the phrase καθ' ὅλου (kath' holou), which means "according to the whole".[20]

Catholic was first used to describe the church in the early 2nd century.[21] The first known use of the phrase "the catholic church" (he katholike ekklesia) occurred in the letter from Saint Ignatius of Antioch to the Smyrnaeans, written about 110 AD.[note 3] In the Catechetical Discourses of Saint Cyril of Jerusalem (circa 350), the name "Catholic Church" was used to distinguish it from other groups that also call themselves the church.[22][23]

Since the East–West Schism of 1054, the Eastern Church has taken the adjective "Orthodox" as its distinctive epithet (however, its official name continues to be the "Orthodox Catholic Church"[25]) and the Western Church in communion with the Holy See has similarly taken "Catholic", keeping that description also after the Protestant Reformation of the 16th century, when those who ceased to be in communion became known as "Protestants".[26][27]

The use of the adjective "Roman" to describe the Church as governed especially by the Bishop of Rome (the Pope) became more widespread after the fall of the western Roman Empire and into the early Middle Ages. For example, the mid-eighth-century document purporting to be the "Donation of Constantine" repeatedly declares that its grant of imperial prerogatives and patriarchal primacy is made to "the most holy Roman Church". This document, though not an authentic 4th century imperial document,[note 4] became a crucial theoretical statement in the Middle Ages "to defend the universality and supremacy of Roman jurisdiction over lay rulers and their subjects in Western Christendom."[30]

"Roman Catholic Church" has occasionally been used by officials of the Catholic Church within the context of ecumenical dialogue where the dialogue partner has a reason to prefer this usage, as a kind of irenic concession, including documents produced both by the Holy See[note 5] and by certain national episcopal conferences.[note 6] Nonetheless, the preference for "Catholic Church" is clear: the last official document of papal magisterium to do otherwise was issued under Pope Pius XII in 1950, and only "Catholic Church" appears in the Catechism of the Catholic Church.

The name "Catholic Church" is the most common designation used in official church documents,[31] and only the website of the Holy See. It is also the name which Pope Paul VI used when signing documents of the Second Vatican Council.[32]

The leadership of the Catholic Church is hierarchical, led by clergy who have received the sacrament of Holy Orders who are given formal jurisdictions of governance within the church.[33][34] There are three levels of clergy, the episcopate (bishops), whose members are given a geographical jurisdiction called a diocese or eparchy; the presbyterate (priests), who serve the bishops or other superiors, often by leading local parishes; and the diaconate (deacons), who serve the bishops and priests in a variety of ministerial roles. Ultimately leading the entire Catholic Church is the Bishop of Rome, commonly called the pope, whose jurisdiction is called the Holy See. In parallel to the diocesan structure are a variety of religious institutes that function autonomously, often subject only to the authority of the pope, though sometimes subject to the local bishop. Most religious institutes only have male or female members but some have both. Additionally, lay members aid many liturgical functions during worship services.

The office of the pope is known as the papacy. The Catholic Church holds that Christ instituted the papacy upon giving the keys of Heaven to Saint Peter. His ecclesiastical jurisdiction is called the "Holy See" (Sancta Sedes in Latin), or the "Apostolic See" (meaning the see of the apostle Peter).[37][38] Directly serving the pope is the Roman Curia, the central governing body that administers the day-to-day business of the Catholic Church. The pope is also Sovereign of Vatican City State,[39] a small city-state entirely enclaved within the city of Rome, which is an entity distinct from the Holy See. It is as head of the Holy See, not as head of Vatican City State, that the pope receives ambassadors of states and sends them his own diplomatic representatives.[40]

The position of cardinal is a rank of honour bestowed by popes on certain clergy, such as leaders within the Roman Curia, bishops serving in major cities and distinguished theologians. For advice and assistance in governing, the pope may turn to the College of Cardinals.[41]

Following the death or resignation of a pope,[note 7] members of the College of Cardinals who are under age 80 meet in a papal conclave to elect a successor.[43] Although the conclave may elect any male Catholic as pope, since 1389 only cardinals have been elected.[44]

The canon law of the Catholic Church is the system of laws and legal principles made and enforced by the hierarchical authorities to regulate the church's external organisation and government and to order and direct the activities of Catholics towards the church's mission.[45] In the Catholic Church, universal positive ecclesiastical laws, based upon either immutable divine and natural law, or changeable circumstantial and merely positive law, derive formal authority and promulgation from the office of pope who, as Supreme Pontiff, possesses the totality of legislative, executive and judicial power in his person.[46] It has all the ordinary elements of a mature legal system:[47] laws, courts, lawyers, judges,[47] a fully articulated legal code,[48] principles of legal interpretation[49] and coercive penalties that are limited to moral coercion.[50][51]

Canon law concerns the Catholic Church's life and organisation and is distinct from civil law. In its own field it gives force to civil law only by specific enactment in matters such as the guardianship of minors.[52] Similarly, civil law may give force in its field to canon law, but only by specific enactment, as with regard to canonical marriages.[53] Currently, the 1983 Code of Canon Law is in effect primarily for the Latin Church.[54] The distinct 1990 Code of Canons for the Eastern Churches (CCEO, after the Latin initials) applies to the autonomous Eastern Catholic Churches.[55]

The Catholic Church is made up of 24 autonomous particular churches, also known by the term "churches sui iuris" (Latin: "of one's own right"),[56] each of which accepts the supreme authority of the Bishop of Rome on matters of doctrine.[57][58] These churches are communities of Catholic Christians whose forms of worship reflect different historical and cultural influences rather than differences in doctrine. In general, each sui iuris church is headed by a patriarch or high-ranking bishop,[59] and has a degree of self-governance over the particulars of its internal organisation, liturgical rites, liturgical calendar and other aspects of its spirituality.[60]

The largest by far of the particular churches is the Latin Church, which reports over one billion members. The Latin Church is governed by the pope and the diocesan bishops directly appointed by him. It developed in southern Europe and North Africa, and spread throughout Western, Central and Northern Europe, before expanding to the rest of the world. The Latin Church is part of Western Christianity, a heritage of certain beliefs and customs originating in various European countries, some of which are inherited by many Christian denominations that trace their origins to the Protestant Reformation.[61]

Relatively small in terms of adherents compared to the Latin Church, but important to the overall structure of the Church, are the 23 self-governing Eastern Catholic Churches with a combined membership of 17.3 million as of 2010.[62] The Eastern Catholic Churches follow the traditions and spirituality of Eastern Christianity and are composed of Eastern Christians who have always remained in full communion with the Catholic Church or who have chosen to reenter full communion in the centuries following the East–West Schism and earlier divisions. Some Eastern Catholic Churches are governed by a patriarch who is elected by the synod of the bishops of that church,[63] others are headed by a major archbishop,[64] others are under a metropolitan,[65] and others are organised as individual eparchies.[66] The Roman Curia has a specific department, the Congregation for the Oriental Churches, to maintain relations with them.[67] The pope does not generally appoint bishops or clergy in the Eastern Catholic Churches, deferring to their internal governance structures, but may intervene if he feels it necessary.

Individual countries, regions, or major cities are served by particular churches known as dioceses or eparchies, each overseen by a bishop. Each diocese is united with one of the worldwide sui iuris particular churches such as the Latin Church or one of the Eastern Catholic churches. In 2008, the Catholic Church had 2,795 dioceses.[69] The bishops in a particular country are members of a national or regional episcopal conference.[70]

Church membership at the end of 2014 was 1.272 billion, which is 17.8% of the world population.[77] Catholics represent about half of all Christians.[78]

Geographic distribution of Catholics worldwide continues to shift, with 17% in Africa, 48% in the Americas, 11% Asia, 23% in Europe, and 1% in Oceania.[77]

Catholic ministers include ordained clergy, lay ecclesial ministers, missionaries, and catechists. Also as of the end of 2014, there were 465,595 ordained clergy, including 5,237 bishops, 415,792 presbyters (diocesan and religious), and 44,566 deacons (permanent).[77] Non-ordained ministers included 3,157,568 catechists, 367,679 lay missionaries, and 39,951 lay ecclesial ministers.[79]

Catholics who have committed to religious or consecrated life instead of marriage or single celibacy, as a state of life or relational vocation, include 54,559 male religious, 705,529 women religious. These are not ordained, nor generally considered ministers unless also engaged in one of the lay minister categories above.[77]

Catholic doctrine has developed over the centuries, reflecting direct teachings of early Christians, formal definitions of heretical and orthodox beliefs by ecumenical councils and in papal bulls, and theological debate by scholars. The Church believes that it is continually guided by the Holy Spirit as it discerns new theological issues and is protected infallibly from falling into doctrinal error when a firm decision on an issue is reached.[80][81]

It teaches that revelation has one common source, God, and two distinct modes of transmission: Sacred Scripture and Sacred Tradition,[82][83] and that these are authentically interpreted by the Magisterium.[84][85] Sacred Scripture consists of the 73 books of the Catholic Bible, consisting of 46 Old Testament and 27 New Testament writings. Sacred Tradition consists of those teachings believed by the Church to have been handed down since the time of the Apostles.[86] Sacred Scripture and Sacred Tradition are collectively known as the "deposit of faith" (depositum fidei). These are in turn interpreted by the Magisterium (from magister, Latin for "teacher"), the Church's teaching authority, which is exercised by the pope and the College of Bishops in union with the pope, the bishop of Rome.[87] Catholic doctrine is authoritatively summarised in the Catechism of the Catholic Church, published by the Holy See.[88][89]

Catholics believe that Jesus Christ is the "Second Person" of the Trinity, God the Son. In an event known as the Incarnation, through the power of the Holy Spirit, God became united with human nature through the conception of Christ in the womb of the Blessed Virgin Mary. Christ, therefore, is understood as being both fully divine and fully human, including possessing a human soul. It is taught that Christ's mission on earth included giving people his teachings and providing his example for them to follow as recorded in the four Gospels.[91] Jesus is believed to have remained sinless while on earth, and to have allowed himself to be unjustly executed by crucifixion, as sacrifice of himself to reconcile humanity to God; this reconciliation is known as the Paschal Mystery.[92] The Greek term "Christ" and the Hebrew "Messiah" both mean "anointed one", referring to the Christian belief that Jesus' death and resurrection are the fulfilment of the Old Testament's messianic prophecies.[93]

The Catholic Church teaches dogmatically that "the Holy Spirit proceeds eternally from the Father and the Son, not as from two principles but as from one single principle".[94] It holds that the Father, as the "principle without principle", is the first origin of the Spirit, but also that he, as Father of the only Son, is with the Son the single principle from which the Spirit proceeds.[95] This belief is expressed in the Filioque clause which was added to the Latin version of the Nicene Creed of 381 but not included in the Greek versions of the creed used in Eastern Christianity.[96]

The Catholic Church teaches that it is the "one true church",[5][97] "the universal sacrament of salvation for the human race",[98][99] and "the one true religion".[100] According to the Catechism, the Catholic Church is further described in the Nicene Creed as the "one, holy, catholic, and apostolic Church".[101] These are collectively known as the Four Marks of the Church. The church teaches that its founder is Jesus Christ.[102][103] The New Testament records several events considered integral to the establishment of the Catholic Church, including Jesus' activities and teaching and his appointment of the apostles as witnesses to his ministry, suffering, and resurrection. The Great Commission, after his resurrection, instructed the apostles to continue his work. The coming of the Holy Spirit upon the apostles, in an event known as Pentecost, is seen as the beginning of the public ministry of the Catholic Church.[104] The church teaches that all duly consecrated bishops have a lineal succession from the apostles of Christ, known as apostolic succession.[105] In particular, the Bishop of Rome (the pope) is considered the successor to the apostle Simon Peter, a position from which he derives his supremacy over the Church.[106]

Catholic belief holds that the Church "is the continuing presence of Jesus on earth"[107] and that it alone possesses the full means of salvation.[108] Through the passion (suffering) of Christ leading to his crucifixion as described in the Gospels, it is said Christ made himself an oblation to God the Father in order to reconcile humanity to God;[109] the Resurrection of Jesus makes him the firstborn from the dead, the first among many brethren.[110] By reconciling with God and following Christ's words and deeds, an individual can enter the Kingdom of God.[111] The Church sees its liturgy and sacraments as perpetuating the graces achieved through Christ's sacrifice to strengthen a person's relationship with Christ and aid in overcoming sin.[13]

The Catholic Church teaches that, immediately after death, the soul of each person will receive a particular judgement from God, based on their sins and their relationship to Christ.[112] This teaching also attests to another day when Christ will sit in universal judgement of all mankind. This final judgement, according to the church's teaching, will bring an end to human history and mark the beginning of both a new and better heaven and earth ruled by God in righteousness.[113]

Depending on the judgement rendered following death, it is believed that a soul may enter one of three states of afterlife:

Heaven is a state of unending union with the divine nature of God, not ontologically, but by grace. It is an eternal life, in which the soul contemplates God in ceaseless beatitude.[114]

Purgatory is a temporary condition for the purification of souls who, although destined for Heaven, are not fully detached from sin and thus cannot enter Heaven immediately.[115] In Purgatory, the soul suffers, and is purged and perfected. Souls in purgatory may be aided in reaching heaven by the prayers of the faithful on earth and by the intercession of saints.[116]

Final Damnation: Finally, those who persist in living in a state of mortal sin and do not repent before death subject themselves to hell, an everlasting separation from God.[117] The Church teaches that no one is condemned to hell without having freely decided to reject God.[118] No one is predestined to hell and no one can determine with absolute certainty who has been condemned to hell.[119] Catholicism teaches that through God's mercy a person can repent at any point before death, be illuminated with the truth of the Catholic faith, and thus obtain salvation.[120] Some Catholic theologians have speculated that the souls of unbaptised infants and non-Christians without mortal sin but who die in original sin are assigned to limbo, although this is not an official dogma of the Church.[121]

While the Catholic Church teaches that it alone possesses the full means of salvation,[108] it also acknowledges that the Holy Spirit can make use of Christian communities separated from itself to "impel towards Catholic unity"[122] and "tend and lead toward the Catholic Church",[122] and thus bring people to salvation, because these separated communities contain some elements of proper doctrine, albeit admixed with errors. It teaches that anyone who is saved is saved through the Catholic Church but that people can be saved outside of the ordinary means ("ex opere operato") known as baptism of desire, and by pre-baptismal martyrdom, known as baptism of blood, as well as when conditions of invincible ignorance are present, although invincible ignorance in itself is not a means of salvation.[123]

Devotions are "external practices of piety" which are not part of the official liturgy of the Catholic Church but are part of the popular spiritual practices of Catholics.[130] Outside of Mariology, other devotional practices include the Stations of the Cross, the Sacred Heart of Jesus, the Holy Face of Jesus,[131] the various scapulars, novenas to various saints,[132]pilgrimages[133] and devotions to the Blessed Sacrament,[132] and the veneration of saintly images such as the santos.[134] The bishops at the Second Vatican Council reminded Catholics that "devotions should be so drawn up that they harmonize with the liturgical seasons, accord with the sacred liturgy, are in some fashion derived from it, and lead the people to it, since, in fact, the liturgy by its very nature far surpasses any of them."[135]

The liturgies of the sacraments are central to the church's mission. According to the Catechism:

In the liturgy of the New Covenant every liturgical action, especially the celebration of the Eucharist and the sacraments, is an encounter between Christ and the Church. The liturgical assembly derives its unity from the "communion of the Holy Spirit" who gathers the children of God into the one Body of Christ. This assembly transcends racial, cultural, social – indeed, all human affinities.[139]

According to church doctrine, the sacraments of the church require the proper form, matter, and intent to be validly celebrated.[140] In addition, the Canon Laws for both the Latin Church and the Eastern Catholic Church govern who may licitly celebrate certain sacraments, as well as strict rules about who may receive the sacraments.[141] Notably, because the Church teaches that Christ is present in the Eucharist,[142] those who are conscious of being in a state of mortal sin are forbidden to receive the sacrament until they have received absolution through the sacrament of Reconciliation (Penance).[143] Catholics are normally obliged to abstain from eating for at least an hour before receiving the sacrament.[143] Non-Catholics such are ordinarily prohibited from receiving the Eucharist as well.[141][144]

Catholics, even if they were in danger of death and unable to approach a Catholic minister, may not ask for the sacraments of the Eucharist, penance or anointing of the sick from someone, such as a Protestant minister, who is not known to be validly ordained in line with Catholic teaching on ordination.[145][146] Likewise, even in grave and pressing need, Catholic ministers may not administer these sacraments to those who do not manifest Catholic faith in the sacrament. In relation to the churches of Eastern Christianity not in communion with the Holy See, the Catholic Church is less restrictive, declaring that "a certain communion in sacris, and so in the Eucharist, given suitable circumstances and the approval of Church authority, is not merely possible but is encouraged."[147]

As viewed by the Catholic Church, Baptism is the first of three sacraments of initiation as a Christian.[148] It washes away all sins, both original sin and personal actual sins.[149] It makes a person a member of the Church.[150] As a gratuitous gift of God that requires no merit on the part of the person who is baptised, it is conferred even on children,[151] who, though they have no personal sins, need it on account of original sin.[152] If a new-born child is in a danger of death, anyone—be it a doctor, a nurse, or a parent—may baptise the child.[153] Baptism marks a person permanently and cannot be repeated.[154] The Catholic Church recognises as valid baptisms conferred even by people who are not Catholics or Christians, provided that they intend to baptise ("to do what the Church does when she baptises") and that they use the Trinitarian baptismal formula.[155]

The Catholic Church sees the sacrament of confirmation as required to complete the grace given in baptism.[156] When adults are baptised, confirmation is normally given immediately afterwards,[157] a practice followed even with newly baptised infants in the Eastern Catholic Churches.[158] In the West confirmation of children is delayed until they are old enough to understand or at the bishop's discretion.[159] In Western Christianity, particularly Catholicism, the sacrament is called confirmation, because it confirms and strengthens the grace of baptism; in the Eastern Churches, it is called chrismation, because the essential rite is the anointing of the person with chrism,[160] a mixture of olive oil and some perfumed substance, usually balsam, blessed by a bishop.[160][161] Those who receive confirmation must be in a state of grace, which for those who have reached the age of reason means that they should first be cleansed spiritually by the sacrament of Penance; they should also have the intention of receiving the sacrament, and be prepared to show in their lives that they are Christians.[162]

For Catholics, the Eucharist is the sacrament which completes Christian initiation. It is described as "the source and summit of the Christian life".[163] The ceremony in which a Catholic first receives the Eucharist is known as First Communion.[164]

The Eucharistic celebration, also called the Mass or Divine liturgy, includes prayers and scriptural readings, as well as an offering of bread and wine, which are brought to the altar and consecrated by the priest to become the body and the blood of Jesus Christ, a change called transubstantiation.[165][note 10] The words of consecration reflect the words spoken by Jesus during the Last Supper, where Christ offered his body and blood to his Apostles the night before his crucifixion. The sacrament re-presents (makes present) the sacrifice of Jesus on the cross,[166] and perpetuates it. Christ's death and resurrection gives grace through the sacrament that unites the faithful with Christ and one another, remits venial sin, and aids against committing moral sin (though mortal sin itself is forgiven through the sacrament of penance).[167]

The Sacrament of Penance (also called Reconciliation, Forgiveness, Confession, and Conversion[168]) exists for the conversion of those who, after baptism, separate themselves from Christ by sin.[169] Essential to this sacrament are acts both by the sinner (examination of conscience, contrition with a determination not to sin again, confession to a priest, and performance of some act to repair the damage caused by sin) and by the priest (determination of the act of reparation to be performed and absolution).[170] Serious sins (mortal sins) should be confessed at least once a year and always before receiving Holy Communion, while confession of venial sins also is recommended.[171] The priest is bound under the severest penalties to maintain the "seal of confession", absolute secrecy about any sins revealed to him in confession.[172]

A painting of the Anointing of the Sick being administered by a priest during the last rites.

Main article: Anointing of the Sick (Catholic Church)

While chrism is used only for the three sacraments that cannot be repeated, a different oil is used by a priest or bishop to bless a Catholic who, because of illness or old age, has begun to be in danger of death.[173] This sacrament, known as Anointing of the Sick, is believed to give comfort, peace, courage and, if the sick person is unable to make a confession, even forgiveness of sins.[174]

The sacrament is also referred to as Unction, and in the past as Extreme Unction, and it is one of the three sacraments that constitute the last rites, together with Penance and Viaticum (Eucharist).[175]

According to the Catechism, there are two sacraments of communion directed towards the salvation of others: priesthood and marriage.[176] Within the general vocation to be a Christian, these two sacraments "consecrate to specific mission or vocation among the people of God. Men receive the holy orders to feed the Church by the word and grace. Spouses marry so that their love may be fortified to fulfill duties of their state".[177]

Priest lay their hands on the ordinands during the rite of ordination.

Main article: Holy Orders (Catholic Church)

The sacrament of Holy Orders consecrates and deputes some Christians to serve the whole body as members of three degrees or orders: episcopate (bishops), presbyterate (priests) and diaconate (deacons).[178][179] The Church has defined rules on who may be ordained into the clergy. In the Latin Church, the priesthood is generally restricted to celibate men, and the episcopate is always restricted to celibate men.[180] Men who are already married may be ordained in certain Eastern Catholic churches in most countries,[181] and the personal ordinariates and may become deacons even in the Western Church[182][183] (see Clerical marriage). But after becoming a Roman Catholic priest, a man may not marry (see Clerical celibacy) unless he is formally laicised.

All clergy, whether deacons, priests or bishops, may preach, teach, baptise, witness marriages and conduct funeral liturgies.[184] Only bishops and priests can administer the sacraments of the Eucharist, Reconciliation (Penance) and Anointing of the Sick.[185][186] Only bishops can administer the sacrament of Holy Orders, which ordains someone into the clergy.[187]

The Catholic Church teaches that marriage is a social and spiritual bond between a man and a woman, ordered towards the good of the spouses and procreation of children; according to Catholic teachings on sexual morality, it is the only appropriate context for sexual activity. A Catholic marriage, or any marriage between baptised individuals of any Christian denomination, is viewed as a sacrament. A sacramental marriage, once consummated, cannot be dissolved except by death.[188][note 11] The Church recognises certain conditions, such as freedom of consent, as required for any marriage to be valid; In addition, the Church sets specific rules and norms, known as canonical form, that Catholics must follow.[191]

The church does not recognise divorce as ending a valid marriage and allows state recognised divorce only as a means of protecting the property and well being of the spouses and any children. However, consideration of particular cases by the competent ecclesiastical tribunal can lead to declaration of the invalidity of a marriage, a declaration usually referred to as an annulment.[192] Remarriage following a divorce is not permitted unless the prior marriage was declared invalid.[192]

Among the 24 autonomous (sui iuris) churches, numerous liturgical and other traditions exist, called rites, which reflect historical and cultural diversity rather than differences in belief.[193] In the definition of the Code of Canons of the Eastern Churches, "a rite is the liturgical, theological, spiritual, and disciplinary patrimony, culture and circumstances of history of a distinct people, by which its own manner of living the faith is manifested in each Church sui iuris".[194]

Template:Roman Rite of Mass
The Roman Rite is the most common rite of worship used by the Catholic Church. Its use is found worldwide, originating in Rome and spreading throughout Europe, influencing and eventually supplanting local rites.[197] The present ordinary form of Mass in the Roman Rite, found in the post-1969 editions of the Roman Missal, is usually celebrated in the local vernacular language, using an officially approved translation from the original text in Latin. An outline of its major liturgical elements can be found in the side bar.

In 2007, Pope Benedict XVI affirmed the continued use of the 1962 Roman Missal as an extraordinary form of the Roman Rite ("a Forma extraordinaria"), speaking of it also as an usus antiquior (older use), and issued new permissive norms for its employment.[198] An instruction issued four years later spoke of the two forms or usages of the Roman Rite approved by the pope as the ordinary form and the extraordinary form ("the forma ordinaria" and "the forma extraordinaria").[199]

The 1962 edition of the Roman Missal, published a few months before the Second Vatican Council opened, was the last that presented the Mass as standardised in 1570 by Pope Pius V at the request of the Council of Trent and that is therefore known as the Tridentine Mass.[142] Pope Pius V's Roman Missal was subjected to minor revisions by Pope Clement VIII in 1604, Pope Urban VIII in 1634, Pope Pius X in 1911, Pope Pius XII in 1955, and Pope John XXIII in 1962. Each successive edition was the ordinary form of the Roman Rite Mass until superseded by a later edition. When the 1962 edition was superseded by that of Paul VI, promulgated in 1969, its continued use at first required permission from bishops;[200] but Pope Benedict XVI's 2007 motu proprioSummorum Pontificum allowed free use of it for Mass celebrated without a congregation and authorised parish priests to permit, under certain conditions, its use even at public Masses. Except for the scriptural readings, which Pope Benedict allowed to be proclaimed in the vernacular language, it is celebrated exclusively in liturgical Latin.[201]

The Eastern Catholic Churches share common patrimony and liturgical rites as their counterparts, including Eastern Orthodox and other Eastern Christian churches who are no longer in communion with the Holy See. These include churches that historically developed in Russia, Caucasus, the Balkans, North Eastern Africa, India and the Middle East. The Eastern Catholic Churches are groups of faithful who have either never been out of communion with the Holy See or who have restored communion with it at the cost of breaking communion with their associates of the same tradition.[208]

Catholic teaching regarding sexuality calls for a practice of chastity, with a focus on maintaining the spiritual and bodily integrity of the human person. Marriage is considered the only appropriate context for sexual activity.[215] Church teachings about sexuality have become an issue of increasing controversy, especially after the close of the Second Vatican Council, due to changing cultural attitudes in the Western world described as the sexual revolution.

The Catholic Church is the largest non-government provider of education and medical services in the world.[19] In 2010, the Catholic Church's Pontifical Council for Pastoral Assistance to Health Care Workers said that the Church manages 26% of health care facilities in the world, including hospitals, clinics, orphanages, pharmacies and centres for those with leprosy.[218]

Sexuality is considered integral to a person's identity and ability to form lasting relationships. The Catholic Church calls all members to practise chastity according to their state in life. Chastity includes temperance, self-mastery, personal and cultural growth, and divine grace. It requires refraining from lust, masturbation, fornication, pornography, prostitution and, especially, rape. Chastity for those who are not married requires living in continence, abstaining from sexual activity; those who are married are called to conjugal chastity.[224]

In the church's teaching, sexual activity is reserved to married couples, whether in a sacramental marriage among Christians, or in a natural marriage where one or both spouses are unbaptised. Even in romantic relationships, particularly engagement to marriage, partners are called to practise continence, in order to test mutual respect and fidelity.[225] Chastity in marriage requires in particular conjugal fidelity and protecting the fecundity of marriage. The couple must foster trust and honesty as well as spiritual and physical intimacy. Sexual activity must always be open to the possibility of life;[226] the church calls this the procreative significance. It must likewise always bring a couple together in love; the church calls this the unitive significance.[227]

Canon law makes no provision for divorce between baptised individuals, as a valid, consummated sacramental marriage is considered to be a lifelong bond.[231] However, a declaration of nullity may be granted when proof is produced that essential conditions for contracting a valid marriage were absent from the beginning — in other words, that the marriage was not valid due to some impediment. A declaration of nullity, commonly called an annulment, is a judgement on the part of an ecclesiastical tribunal determining that a marriage was invalidly attempted.[232] In addition, marriages among unbaptised individuals may be dissolved with papal permission under certain situations, such as a desire to marry a Catholic, under Pauline or Petrine privilege.[189][190] An attempt at remarriage following divorce without a declaration of nullity places "the remarried spouse […] in a situation of public and permanent adultery". An innocent spouse who lives in continence following divorce, or couples who live in continence following a civil divorce for a grave cause, do not sin.[233]

Worldwide, diocesan tribunals completed over 49000 cases for nullity of marriage in 2006. Over the past 30 years about 55 to 70% of annulments have occurred in the United States. The growth in annulments has been substantial; in the United States, 27,000 marriages were annulled in 2006, compared to 338 in 1968. However, approximately 200,000 married Catholics in the United States divorce each year; 10 million total as of 2006.[234][note 13] Divorce is increasing in some predominantly Catholic countries in Europe.[236] In some predominantly Catholic countries, it is only in recent years that divorce was introduced (i.e. Italy (1970), Portugal (1975), Brazil (1977), Spain (1981), Ireland (1996), Chile (2004) and Malta (2011), while the Philippines and the Vatican City have no procedure for divorce. (The Philippines does, however, allow divorce for Muslims.)

Many Western Catholics have voiced significant disagreement with the Church's teaching on contraception.[239]Catholics for Choice stated in 1998 that 96% of U.S. Catholic women had used contraceptives at some point in their lives and that 72% of Catholics believed that one could be a good Catholic without obeying the Church's teaching on birth control.[240] Use of natural family planning methods among United States Catholics purportedly is low, although the number cannot be known with certainty.[note 14] As Catholic health providers are among the largest providers of services to patients with HIV/AIDS worldwide, there is significant controversy within and outside the church regarding the use of condoms as a means of limiting new infections, as condom use ordinarily constitutes prohibited contraceptive use.[243]

Similarly, the Catholic Church opposes in vitrio fertilisation (IVF), saying that the artificial process replaces the love between a husband and wife.[244] In addition, it opposes IVF because it might cause disposal of embryos; Catholics believe an embryo is an individual with a soul who must be treated as such.[245] For this reason, the church also opposes abortion.[246]

The Catholic Church also teaches that "homosexual acts" are "contrary to the natural law", "acts of grave depravity" and "under no circumstances can they be approved", but that persons experiencing homosexual tendencies must be accorded respect and dignity.[247] According to the Catechism of the Catholic Church,

The number of men and women who have deep-seated homosexual tendencies is not negligible. This inclination, which is objectively disordered, constitutes for most of them a trial. They must be accepted with respect, compassion, and sensitivity. Every sign of unjust discrimination in their regard should be avoided….

Homosexual persons are called to chastity. By the virtues of self-mastery that teach them inner freedom, at times by the support of disinterested friendship, by prayer and sacramental grace, they can and should gradually and resolutely approach Christian perfection.[248]

This part of the Catechism was quoted by Pope Francis in a 2013 press interview in which he remarked, when asked about an individual:

I think that when you encounter a person like this [the individual he was asked about], you must make a distinction between the fact of a person being gay from the fact of being a lobby, because lobbies, all are not good. That is bad. If a person is gay and seeks the Lord and has good will, well who am I to judge them?[249]

Women religious engage in a variety of occupations, from contemplative prayer, to teaching, to providing health care, to working as missionaries.[219][253] While Holy Orders are reserved for men, Catholic women have played diverse roles in the life of the church, with religious institutes providing a formal space for their participation and convents providing spaces for their self-government, prayer and influence through many centuries. Religious sisters and nuns have been extensively involved in developing and running the Church's worldwide health and education service networks.[254]

From the 1990s, the issue of sexual abuse of minors by Catholic clergy and other church members has become the subject of civil litigation, criminal prosecution, media coverage and public debate in countries around the world. The Catholic Church has been criticised for its handling of abuse complaints when it became known that some bishops had shielded accused priests, transferring them to other pastoral assignments where some continued to commit sexual offences.

In response to the scandal, formal procedures have been established to help prevent abuse, encourage the reporting of any abuse that occurs and to handle such reports promptly, although groups representing victims have disputed their effectiveness.[259] In 2014, Pope Francis instituted the Pontifical Commission for the Protection of Minors for the safeguarding of minors.[260]

The Christian religion is based on the teachings of Jesus Christ, who lived and preached in the 1st century AD in the province of Judea of the Roman Empire. Catholic doctrine teaches that the contemporary Catholic Church is the continuation of this early Christian community established by Jesus.[5] Christianity spread throughout the early Roman Empire, despite persecutions due to conflicts with the pagan state religion. Emperor Constantine legalised the practice of Christianity in 313, and it became the state religion in 380. Germanic invaders of Roman territory in the 5th and 6th centuries, many of whom had previously adopted Arian Christianity, eventually adopted Catholicism to ally themselves with the papacy and the monasteries.

In the 7th and 8th centuries, expanding Muslim conquests following the advent of Islam led to an Arab domination of the Mediterranean that severed political connections between that area and northern Europe, and weakened cultural connections between Rome and the Byzantine Empire. Conflicts involving authority in the church, particularly the authority of the Bishop of Rome finally culminated in the East–West Schism in the 11th century, splitting the Church into the Catholic and Orthodox Churches. Earlier splits within the Church occurred after the Council of Ephesus (431) and the Council of Chalcedon (451). However, a few Eastern Churches remained in communion with Rome, and portions of some others established communion in the 15th century and later, forming what are called the Eastern Catholic Churches.

Early monasteries throughout Europe helped preserve Greek and Roman classical civilisation. The Church eventually became the dominant influence in Western civilisation into the modern age. Many Renaissance figures were sponsored by the church. The 16th century, however, began to see challenges to the Church, in particular to its religious authority, by figures in the Protestant Reformation, as well as in the 17th century by secular intellectuals in the Enlightenment. Concurrently, Spanish and Portuguese explorers and missionaries spread the Church's influence through Africa, Asia, and the New World.

In 1870, the First Vatican Council declared the dogma of papal infallibility and the Kingdom of Italy annexed the city of Rome, the last portion of the Papal States to be incorporated into the new nation. In the 20th century, anti-clerical governments around the world, including Mexico and Spain, persecuted or executed thousands of clerics and laypersons. In the Second World War, the Church condemned Nazism, and protected hundreds of thousands of Jews from the Holocaust; its efforts, however, have been criticised as inadequate. After the war, freedom of religion was severely restricted in the Communist countries newly aligned with the Soviet Union, several of which had large Catholic populations.

In the 1960s, the Second Vatican Council led to reforms of the Church's liturgy and practices, described as "opening the windows" by defenders, but criticised by traditionalist Catholics. In the face of increased criticism from both within and without, the Church has upheld or reaffirmed at various times controversial doctrinal positions regarding sexuality and gender, including limiting clergy to males, and moral exhortations against abortion, contraception, sexual activity outside of marriage, remarriage following divorce without annulment, and against same-sex marriage.

In the account of the Confession of Peter found in the Gospel of Matthew, Christ designates Peter as the "rock" upon which Christ's church will be built.[266][267] The Catholic Church considers the Bishop of Rome, the pope, to be the successor to Saint Peter.[268] Some scholars state Peter was the first Bishop of Rome.[269][note 16] Others say that the institution of the papacy is not dependent on the idea that Peter was Bishop of Rome or even on his ever having been in Rome.[270] Many scholars hold that a church structure of plural presbyters/bishops persisted in Rome until the mid-2nd century, when the structure of a single bishop and plural presbyters was adopted,[271] and that later writers retrospectively applied the term "bishop of Rome" to the most prominent members of the clergy in the earlier period and also to Peter himself.[271] On this basis, Oscar Cullmann,[272]Henry Chadwick,[273] and Bart D. Ehrman[274] question whether there was a formal link between Peter and the modern papacy. Raymond E. Brown also says that it is anachronistic to speak of Peter in terms of local bishop of Rome, but that Christians of that period would have looked on Peter as having "roles that would contribute in an essential way to the development of the role of the papacy in the subsequent church". These roles, Brown says, "contributed enormously to seeing the bishop of Rome, the bishop of the city where Peter died, and where Paul witnessed to the truth of Christ, as the successor of Peter in care for the church universal".[271]

Conditions in the Roman Empire facilitated the spread of new ideas. The empire's network of roads and waterways facilitated travel, and the Pax Romana made travelling safe. The empire encouraged the spread of a common culture with Greek roots, which allowed ideas to be more easily expressed and understood.[275]

Unlike most religions in the Roman Empire, however, Christianity required its adherents to renounce all other gods, a practice adopted from Judaism (see Idolatry). The Christians' refusal to join pagan celebrations meant they were unable to participate in much of public life, which caused non-Christians—including government authorities—to fear that the Christians were angering the gods and thereby threatening the peace and prosperity of the Empire. The resulting persecutions were a defining feature of Christian self-understanding until Christianity was legalised in the 4th century.[276]

In 313, Emperor Constantine I's Edict of Milan legalised Christianity, and in 330 Constantine moved the imperial capital to Constantinople, modern Istanbul, Turkey. In 380 the Edict of Thessalonica made Catholic Christianity the state church of the Roman Empire, a position that within the diminishing territory of the Byzantine Empire would persist until the empire itself ended in the fall of Constantinople in 1453, while elsewhere the church was independent of the empire, as became particularly clear with the East–West Schism. During the period of the Seven Ecumenical Councils, five primary sees emerged, an arrangement formalised in the mid-6th century by Emperor Justinian I as the pentarchy of Rome, Constantinople, Antioch, Jerusalem and Alexandria.[277][278] In 451 the Council of Chalcedon, in a canon of disputed validity,[279] elevated the see of Constantinople to a position "second in eminence and power to the bishop of Rome".[280] From c. 350 to c. 500, the bishops, or popes, of Rome, steadily increased in authority through their consistent intervening in support of orthodox leaders in theological disputes, which encouraged appeals to them.[281] Emperor Justinian, who in the areas under his control definitively established a form of caesaropapism,[282] in which "he had the right and duty of regulating by his laws the minutest details of worship and discipline, and also of dictating the theological opinions to be held in the Church",[283] reestablished imperial power over Rome and other parts of the West, initiating the period termed the Byzantine Papacy (537–752), during which the bishops of Rome, or popes, required approval from the emperor in Constantinople or from his representative in Ravenna for consecration, and most were selected by the emperor from his Greek-speaking subjects,[284] resulting in a "melting pot" of Western and Eastern Christian traditions in art as well as liturgy.[285]

Most of the Germanic tribes who in the following centuries invaded the Roman Empire had adopted Christianity in its Arian form, which the Catholic Church declared heretical.[286] The resulting religious discord between Germanic rulers and Catholic subjects[287] was avoided when, in 497, Clovis I, the Frankish ruler, converted to orthodox Catholicism, allying himself with the papacy and the monasteries.[288] The Visigoths in Spain followed his lead in 589,[289] and the Lombards in Italy in the course of the 7th century.[290]

The massive Islamic invasions of the mid-7th century began a long struggle between Christianity and Islam throughout the Mediterranean Basin. The Byzantine Empire soon lost the lands of the eastern patriarchates of Jerusalem, Alexandria and Antioch and was reduced to that of Constantinople, the empire's capital. As a result of Islamic domination of the Mediterranean, the Frankish state, centred away from that sea, was able to evolve as the dominant power that shaped the Western Europe of the Middle Ages.[293] The battles of Toulouse and Poitiers halted the Islamic advance in the West and the failed Siege of Constantinople halted it in the East. Two or three decades later, in 751, the Byzantine Empire lost to the Lombards the city of Ravenna from which it governed the small fragments of Italy, including Rome, that acknowledged its sovereignty. The fall of Ravenna meant that confirmation by a no longer existent exarch was not asked for during the election in 752 of Pope Stephen II and that the papacy was forced to look elsewhere for a civil power to protect it.[294] In 754, at the urgent request of Pope Stephen, the Frankish king Pepin the Short conquered the Lombards. He then gifted the lands of the former exarchate to the pope, thus initiating the Papal States. Rome and the Byzantine East would delve into further conflict during the Photian schism of the 860s, when Photius criticised the Latin west of adding of the filioque clause after being excommunicated by Nicholas I. Though the schism was reconciled, unresolved issues would lead to further division.[295]

A growing sense of church-state conflicts marked the 14th century. To escape instability in Rome, Clement V in 1309 became the first of seven popes to reside in the fortified city of Avignon in southern France[305] during a period known as the Avignon Papacy. The Avignon Papacy ended in 1376 when the pope returned to Rome,[306] but was followed in 1378 by the 38-year-long Western schism with claimants to the papacy in Rome, Avignon and (after 1409) Pisa.[306] The matter was finally resolved in 1417 at the Council of Constance where the cardinals called upon all three claimants to the papal throne to resign, and held a new election naming Martin V pope.[307]

In 1438, the Council of Florence convened, which featured a strong dialogue focussed on understanding the theological differences between the East and West, with the hope of reuniting the Catholic and Orthodox churches.[308] Several eastern churches reunited, forming the Eastern Catholic Churches.[309]

The Age of Discovery beginning in the 15th century saw the expansion of Western Europe's political and cultural influence worldwide. Because of the prominent role the strongly Catholic nations of Spain and Portugal played in Western Colonialism, Catholicism was spread to the Americas, Asia and Oceania by explorers, conquistadors, and missionaries, as well as by the transformation of societies through the socio-political mechanisms of colonial rule. Pope Alexander VI had awarded colonial rights over most of the newly discovered lands to Spain and Portugal[310] and the ensuing patronato system allowed state authorities, not the Vatican, to control all clerical appointments in the new colonies.[311] In 1521 the Portuguese explorer Ferdinand Magellan made the first Catholic converts in the Philippines.[312] Elsewhere, Portuguese missionaries under the Spanish Jesuit Francis Xavier evangelised in India, China, and Japan.[313]

The Council of Trent (1545–1563) became the driving force behind the Counter-Reformation in response to the Protestant movement. Doctrinally, it reaffirmed central Catholic teachings such as transubstantiation and the requirement for love and hope as well as faith to attain salvation.[320] In subsequent centuries, Catholicism spread widely across the world despite experiencing a reduction in its hold on European populations due to the growth of religious scepticism during and after the Enlightenment.[321]

Postwar Communist governments in Eastern Europe severely restricted religious freedoms.[350] Although some priests and religious collaborated with Communist regimes,[351] many were imprisoned, deported or executed and the Church was an important player in the fall of Communism in Europe.[352] In 1949, Communist victory in the Chinese Civil War led to the expulsion of all foreign missionaries.[353] The new government also created the Patriotic Church whose unilaterally appointed bishops were initially rejected by Rome before many of them were accepted.[354] In the 1960s, the Cultural Revolution saw the closure of all religious establishments. When Chinese churches eventually reopened, they remained under the control of the Patriotic Church. Many Catholic pastors and priests continued to be sent to prison for refusing to renounce allegiance to Rome.[355]

The Second Vatican Council in the 1960s introduced the most significant changes to Catholic practices since the Council of Trent four centuries before.[356] Initiated by Pope John XXIII, this ecumenical council modernised the practices of the Catholic Church, allowing the Mass to be said in the vernacular (local language) and encouraging "fully conscious, and active participation in liturgical celebrations".[357] It intended to engage the Church more closely with the present world (aggiornamento), which was described by its advocates as an "opening of the windows".[358] In addition to changes in the liturgy, it led to changes to the Church's approach to ecumenism,[359] and a call to improved relations with non-Christian religions, especially Judaism, in its document Nostra aetate.[360]

The council, however, generated significant controversy in implementing its reforms: proponents of the "Spirit of Vatican II" such as Swiss theologian Hans Küng said that Vatican II had "not gone far enough" to change church policies.[361]Traditionalist Catholics, such as ArchbishopMarcel Lefebvre, however, strongly criticised the council, arguing that its liturgical reforms led "to the destruction of the Holy Sacrifice of the Mass and the sacraments", among other issues.[362] Several teachings of the Catholic Church came under increased scrutiny both concurrent with and following the council; among those teachings was the church's teaching regarding the immorality of contraception. The recent introduction of hormonal contraception (including "the pill"), which were believed by some to be morally different than previous methods, prompted John XXIII to form a committee to advise him of the moral and theological issues with the new method.[363][364] Paul VI later expanded the committee's scope to freely examine all methods, and the committee's unreleased final report was rumoured to suggest permitting at least some methods of contraception. Paul did not agree with the arguments presented, and eventually issued Humanae vitae, saying it upheld the constant teaching of the church against contraception, expressly including hormonal methods as prohibited.[note 17] A large negative response to this documentTemplate:From whom? followed its release.[365]

John Paul sought to evangelise an increasingly secular world. He instituted World Youth Day as a "worldwide encounter with the pope" for young people which is now held every two to three years.[368] He travelled more than any other pope, visiting 129 countries,[369] and used television and radio as means of spreading the Church's teachings. He also emphasised the dignity of work and natural rights of labourers to have fair wages and safe conditions in Laborem exercens,[370] and also emphasised several church teachings, including moral exhortations against abortion, euthanasia, and against widespread use of the death penalty, in Evangelium Vitae.[371]

^While the Catholic Church considers itself to be the authentic continuation of the Christian community founded by Jesus, it teaches that other Christian churches and communities can be in an imperfect communion with the Catholic Church.[6][7]

^Example use of "Roman" Catholic by a bishop's conference: The Baltimore Catechism, an official catechism authorised by the Catholic bishops of the United States, states: "That is why we are called Roman Catholics; to show that we are united to the real successor of St Peter" (Question 118) and refers to the Church as the "Roman Catholic Church" under Questions 114 and 131 (Baltimore Catechism).

^In 1992, the Vatican clarified the 1983 Code of Canon Law removed the requirement that altar servers be male; permission to use female altar servers within a diocese is at the discretion of the bishop.[73]

^For an outline of the Eucharistic liturgy in the Roman Rite, see the side bar in the "Worship and liturgy".

^Marriages involving unbaptised individuals are considered valid, but not sacramental. While sacramental marriages are insoluble, non-sacramental marriages may be dissolved under certain situations, such as a desire to marry a Catholic, under Pauline or Petrine privilege.[189][190]

^The Divine Worship variant of the Roman Rite differs from the "Anglican Use" variant, which was introduced in 1980 for the few United States parishes established in accordance with a pastoral provision for former members of the Episcopal Church (the American branch of the Anglican Communion). Both uses adapted Anglican liturgical traditions for use within the Catholic Church.

^With regard to divorce in the United States, according to the Barna Group, among all who have been married, 33% have been divorced at least once; among American Catholics, 28% (the study did not track religious annulments).[235]

^According to Roman Catholic Womanpriests: "The principal consecrating Roman Catholic male bishop who ordained our first women bishops is a bishop with apostolic succession within the Roman Catholic Church in full communion with the pope."[257]

^Joyce, George (1913). "The Pope". Catholic Encyclopedia. New York: Robert Appleton Company.Regarding Peter as the first Bishop of Rome, "It is not, however, difficult to show that the fact of his [Peter's] bishopric is so well attested as to be historically certain. In considering this point, it will be well to begin with the third century, when references to it become frequent, and work backwards from this point. In the middle of the third century St. Cyprian expressly terms the Roman See the Chair of St. Peter, saying that Cornelius has succeeded to "the place of Fabian which is the place of Peter" (Ep 55:8; cf. 59:14). Firmilian of Caesarea notices that Stephen claimed to decide the controversy regarding rebaptism on the ground that he held the succession from Peter (Cyprian, Ep. 75:17). He does not deny the claim: yet certainly, had he been able, he would have done so. Thus in 250 the Roman episcopate of Peter was admitted by those best able to know the truth, not merely at Rome but in the churches of Africa and of Asia Minor. In the first quarter of the century (about 220) Tertullian (De Pud. 21) mentions Callistus's claim that Peter's power to forgive sins had descended in a special manner to him. Had the Roman Church been merely founded by Peter and not reckoned him as its first bishop, there could have been no ground for such a contention. Tertullian, like Firmilian, had every motive to deny the claim. Moreover, he had himself resided at Rome, and would have been well aware if the idea of a Roman episcopate of Peter had been, as is contended by its opponents, a novelty dating from the first years of the third century, supplanting the older tradition according to which Peter and Paul were co-founders, and Linus first bishop. About the same period, Hippolytus (for Lightfoot is surely right in holding him to be the author of the first part of the "Liberian Catalogue" — "Clement of Rome", 1:259) reckons Peter in the list of Roman bishops...."[269]

^While ruling contraception to be prohibited, Pope Paul VI did, however, consider Natural Family Planning methods to be morally permissible if used with just cause.

^"Declaration on the Unicity and Salvific Universality of Jesus Christ and the Church "Dominus Iesus", 17.". Vatican.va. "Therefore, there exists a single Church of Christ, which subsists in the Catholic Church, governed by the Successor of Peter and by the Bishops in communion with him. The Churches which, while not existing in perfect Koinonia with the Catholic Church, remain united to her by means of the closest bonds, that is, by apostolic succession and a valid Eucharist, are true particular Churches. Therefore, the Church of Christ is present and operative also in these Churches, even though they lack full communion with the Catholic Church, since they do not accept the Catholic doctrine of the Primacy, which, according to the will of God, the Bishop of Rome objectively has and exercises over the entire Church. … "The Christian faithful are therefore not permitted to imagine that the Church of Christ is nothing more than a collection—divided, yet in some way one—of Churches and ecclesial communities; nor are they free to hold that today the Church of Christ nowhere really exists, and must be considered only as a goal which all Churches and ecclesial communities must strive to reach.""
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^Colin Gunton. "Christianity among the Religions in the Encyclopedia of Religion", Religious Studies, Vol. 24, number 1, page 14. In a review of an article from the Encyclopedia of Religion, Gunton writes: "[T]he article [on Catholicism in the encyclopedia] rightly suggests caution, suggesting at the outset that Roman Catholicism is marked by several different doctrinal, theological and liturgical emphases."
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^Liddell, Scott, Jones, Greek Lexicon, s.v.; the use of ecclesia dates back to the earliest Greek prose and has cognates in Homer. In the King James Bible congregation represents several different Hebrew words, some of them translated differently in Greek.
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^"catholic, adj. and n." Oxford English Dictionary Online. Oxford University Press, June 2014. Web. 7 August 2014. Excerpt: "After the separation of East and West 'Catholic' was assumed as its descriptive epithet by the Western or Latin Church, as 'Orthodox' was by the Eastern or Greek. At the Reformation the term 'Catholic' was claimed as its exclusive right by the body remaining under the Roman obedience, in opposition to the 'Protestant' or 'Reformed' National Churches. These, however, also retained the term, giving it, for the most part, a wider and more ideal or absolute sense, as the attribute of no single community, but only of the whole communion of the saved and saintly in all churches and ages. In England, it was claimed that the Church, even as Reformed, was the national branch of the 'Catholic Church' in its proper historical sense." Note: The full text of the OED definition of "catholic" can be consulted here.
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^McBrien, Richard (2008). The Church. Harper Collins. p. xvii. Online version available Browseinside.harpercollins.com. Quote: "[T]he use of the adjective 'Catholic' as a modifier of 'Church' became divisive only after the East–West Schism... and the Protestant Reformation. … In the former case, the Western Church claimed for itself the title Catholic Church, while the East appropriated the name Orthodox Church. In the latter case, those in communion with the Bishop of Rome retained the adjective "Catholic", while the churches that broke with the Papacy were called Protestant." Template:Webarchive
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^Template:Cite CE1913 "It is usual to distinguish a twofold hierarchy in the Church, that of order and that of jurisdiction, corresponding to the twofold means of sanctification, grace, which comes to us principally through the sacraments, and good works, which are the fruit of grace."
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^Colin Gunton. "Christianity among the Religions in the Encyclopedia of Religion", Religious Studies, Vol. 24, number 1, on page 14. In a review of an article from the Encyclopedia of Religion, Gunton writes"... [T] he article [on Catholicism in the encyclopedia] rightly suggests caution, suggesting at the outset that Roman Catholicism is marked by several different doctrinal and theological emphases."
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^"Canon 519". 1983 Code of Canon Law. Intratext.com: "The parish priest is the proper clergyman in charge of the congregation of the parish entrusted to him. He exercises the pastoral care of the community entrusted to him under the authority of the diocesan bishop, whose ministry of Christ he is called to share, so that for this community he may carry out the offices of teaching, sanctifying and ruling with the cooperation of other priests or deacons and with the assistance of lay members of Christ's faithful, in accordance with the law."
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^Kreeft, p. 98, quote "The fundamental reason for being a Catholic is the historical fact that the Catholic Church was founded by Christ, was God's invention, not man's;... As the Father gave authority to Christ (Jn 5:22; Mt 28:18–20), Christ passed it on to his apostles (Lk 10:16), and they passed it on to the successors they appointed as bishops." (see also Kreeft, p. 980)
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^ ab"CoCC 291". Vatican.va. "To receive Holy Communion one must be fully incorporated into the Catholic Church and be in the state of grace, that is, not conscious of being in mortal sin. Anyone who is conscious of having committed a grave sin must first receive the sacrament of Reconciliation before going to Communion. Also important for those receiving Holy Communion are a spirit of recollection and prayer, observance of the fast prescribed by the Church, and an appropriate disposition of the body (gestures and dress) as a sign of respect for Christ."
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^"CCC, 1365–1372". Vatican.va. Archived from the original on 1 January 2015. https://web.archive.org/web/20150101045530/https://www.vatican.va:80/archive/ENG0015/__P41.HTM. Retrieved 30 June 2011. "1365 Because it is the memorial of Christ's Passover, the Eucharist is also a sacrifice, thus, in the ritual text of the Mass, the priest asks of the congregation present, "Pray, brothers and sisters, that this my sacrifice and yours may be acceptable to God, the Almighty Father." the sacrificial character of the Eucharist is manifested in the very words of institution: "This is my body which is given for you" and "This cup which is poured out for you is the New Covenant in my blood." [Lk 22:19–20.] In the Eucharist Christ gives us the very body which he gave up for us on the cross, the very blood which he "poured out for many for the forgiveness of sins." [Mt 26:28.]"
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^Letter of Pope Benedict XVI to bishops on 7 July 2007Template:Webarchive "The last version of the Missale Romanum prior to the Council, which was published with the authority of Pope John XXIII in 1962 and used during the Council, will now be able to be used as a Forma extraordinaria of the liturgical celebration. … As for the use of the 1962 Missal as a Forma extraordinaria of the liturgy of the Mass, I would like to draw attention to the fact that this Missal was never juridically abrogated and, consequently, in principle, was always permitted." — Pope Benedict XVI
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^Template:Cite CE1913 See "Eastern Catholic Churches"; In part: "The definition of an Eastern-Rite Catholic is: A Christian of any Eastern Catholic churches in union with the pope: i.e. a Catholic who belongs not to the Roman, but to an Eastern rite. They differ from other Eastern Christians in that they are in communion with Rome, and from Latins in that they have other rites."
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^A summary and restatement of the debate is available in Roderick Hindery. "The Evolution of Freedom as Catholicity in Catholic Ethics." Anxiety, Guilt, and Freedom. Eds. Benjamin Hubbard and Brad Starr, UPA, 1990.
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^Thavis, John (18 March 2009). "Pope's condom comments latest chapter in sensitive church discussion". http://www.catholicnews.com/data/stories/cns/0901232.htm. Retrieved 21 February 2010. "Pope Benedict XVI's declaration that distribution of condoms only increases the problem of AIDS is the latest and one of the strongest statements in a simmering debate inside the church... he was asked whether the church's approach to AIDS prevention – which focuses primarily on sexual responsibility and rejects condom campaigns – was unrealistic and ineffective. … The pope did not get into the specific question of whether in certain circumstances condom use was morally licit or illicit in AIDS prevention, an issue that is still under study by Vatican theologians."
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^"Holy Ghost". Catholic Encyclopedia. New York: Robert Appleton Company. 1913."He [the Holy Spirit] is essentially the Spirit of truth (John 14:16–17; 15:26), Whose office it is to ...to teach the Apostles the full meaning of it [of the truth] (John 14:26; 16:13). With these Apostles He will abide for ever (John 14:16). Having descended on them at Pentecost, He will guide them in their work (Acts 8:29)...
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^"Was Peter in Rome?". Catholic Answers. 10 August 2004. http://www.catholic.com/tracts/was-peter-in-rome. Retrieved 9 November 2014. "if Peter never made it to the capital, he still could have been the first pope, since one of his successors could have been the first holder of that office to settle in Rome. After all, if the papacy exists, it was established by Christ during his lifetime, long before Peter is said to have reached Rome. There must have been a period of some years in which the papacy did not yet have its connection to Rome."
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^Ehrman, Bart D (2006). "Peter, Paul, and Mary Magdalene: The Followers of Jesus in History and Legend.". USA: Oxford University Press. ISBN0-19-530013-0. "Peter, in short, could not have been the first bishop of Rome, because the Roman church did not have anyone as its bishop until about a hundred years after Peter's death."
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^Le Goff, p. 14:"The face of the barbarian invaders had been transformed by another crucial fact. Although some of them had remained pagan, another part of them, not the least, had become Christian. But, by a curious chance, which was to leave serious consequences, these converted barbarians – the Ostrogoths, Visigoths, Burgundians, Vandals, and later the Lombards – had been converted to Arianism, which had become a heresy after the council of Nicaea. They had in fact been converted by followers of the 'apostle of the Goths', Wulfilas."
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^Le Goff, p. 14: "Thus what should have been a religious bond was, on the contrary, a subject of discord and sparked off bitter conflicts between Arian barbarians and Catholic Romans."
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^Le Goff, p. 21: "Clovis' master-stroke was to convert himself and his people not to Arianism, like the other barbarian kings, but to Catholicism."
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^Vidmar, The Catholic Church Through the Ages (2005), pp. 107–11
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^Duffy, Saints and Sinners (1997), p. 78, quote: "By contrast, Paschal's successor Eugenius II (824–7), elected with imperial influence, gave away most of these papal gains. He acknowledged the Emperor's sovereignty in the papal state, and he accepted a constitution imposed by Lothair which established imperial supervision of the administration of Rome, imposed an oath to the Emperor on all citizens, and required the pope–elect to swear fealty before he could be consecrated. Under Sergius II (844–7) it was even agreed that the pope could not be consecrated without an imperial mandate, and that the ceremony must be in the presence of his representative, a revival of some of the more galling restrictions of Byzantine rule."
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^Pope Paul VI. Nostra aetate: Declaration on the Relation of the Church to Non-Christian ReligionsTemplate:Webarchive. 28 October 1965. Retrieved 16 June 2011. According to Section 4: "True, the Jewish authorities and those who followed their lead pressed for the death of Christ; still, what happened in His passion cannot be charged against all the Jews, without distinction, then alive, nor against the Jews of today. Although the Church is the new people of God, the Jews should not be presented as rejected or accursed by God, as if this followed from the Holy Scriptures."
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Herring, George (2006). An Introduction to the History of Christianity. Continuum International. ISBN 0-8264-6737-7.

John Paul II, (2006) He Gave Them the Law of Life as Their Inheritance, in:Man and Woman He created Them. A Theology of the Body, transl. M. Waldstein, Boston: Pauline Books and Media, pp. 617–663 ISBN 0-8198-7421-3